P H I L I P P I A N S.

CHAP. III.

He cautions them against judaizing seducers
(ver. 1-3) and proposes
his own example: and here he enumerates the privileges of his
Jewish state which he rejected (ver.
4-8), describes the matter of his own choice (ver. 9-16), and closes with an
exhortation to beware of wicked men, and to follow his example,
ver. 17-21.

Description of True
Christians. (a.
d. 62.)

1 Finally, my brethren, rejoice in the Lord. To
write the same things to you, to me indeed is not grievous,
but for you it is safe. 2 Beware of dogs, beware of
evil workers, beware of the concision. 3 For we are the
circumcision, which worship God in the spirit, and rejoice in
Christ Jesus, and have no confidence in the flesh.

It seems the church of the Philippians,
though a faithful and flourishing church, was disturbed by the
judaizing teachers, who endeavoured to keep up the law of Moses,
and mix the observances of it with the doctrine of Christ and his
institutions. He begins the chapter with warnings against these
seducers.

I. He exhorts them to rejoice in the
Lord (v. 1), to
rest satisfied in the interest they had in him and the benefit they
hoped for by him. It is the character and temper of sincere
Christians to rejoice in Christ Jesus. The more we take of the
comfort of our religion the more closely we shall cleave to it: the
more we rejoice in Christ the more willing we shall be to do and
suffer for him, and the less danger we shalt be in of being drawn
away from him. The joy of the Lord is our strength,Neh. viii. 10.

II. He cautions them to take heed of those
false teachers: To write the same thing to you to me indeed is
not grievous, but for you it is safe; that is, the same things
which I have already preached to you; as if he had said, "What has
been presented to your ears shall be presented to your eyes: what I
have spoken formerly shall now be written; to show that I am still
of the same mind." To me indeed is not grievous. Observe, 1.
Ministers must not think any thing grievous to themselves which
they have reason to believe is safe and edifying to the people. 2.
It is good for us often to hear the same truths, to revive the
remembrance and strengthen the impression of things of importance.
It is a wanton curiosity to desire always to hear some new thing.
It is a needful caution he here gives: Beware of dogs,v. 2. The prophet
calls the false prophets dumb dogs (Isa. lxvi. 10), to which the apostle here
seems to refer. Dogs, for their malice against the faithful
professors of the gospel of Christ, barking at them and biting
them. They cried up good works in opposition to the faith of
Christ; but Paul calls them evil workers: they boasted themselves
to be of the circumcision; but he calls them the concision: they
rent and tore the church of Christ, and cut it to pieces; or
contended for an abolished rite, a mere insignificant cutting of
the flesh.

III. He describes true Christians, who are
indeed the circumcision, the spiritual circumcision, the peculiar
of people of God, who are in covenant with him, as the
Old-Testament Israelites were: We are the circumcision, who
worship God in the spirit, and rejoice in Christ Jesus, and have no
confidence in the flesh. Here are three characters:—1. They
worshipped in the spirit, in opposition to the carnal ordinances of
the Old-Testament, which consist in meats, and drinks, and divers
washings, &c. Christianity takes us off from these things, and
teaches us to be inward with God in all the duties of religious
worship. We must worship God in spirit, John iv. 24. The work of religion is to no
purpose any further than the heart is employed in it. Whatsoever
we do, we must do it heartily as unto the Lord; and we must
worship God in the strength and grace of the Divine Spirit, which
is so peculiar to the gospel state, which is the ministration of
the spirit, 2 Cor. iii.
8. 2. They rejoice in Christ Jesus, and not in
the peculiar privileges of the Jewish church, or what answers to
them in the Christian church—mere outward enjoyments and
performances. They rejoice in their relation to Christ and interest
in him. God made it the duty of the Israelites to rejoice before
him in the courts of his house; but now that the substance has come
the shadows are done away, and we are to rejoice in Christ Jesus
only. 3. They have no confidence in the flesh, in those
carnal ordinances and outward performances. We must be taken off
from trusting in our own bottom, that we may build only on Jesus
Christ, the everlasting foundation. Our confidence, as well as our
joy, is proper to him.

False Confidence Renounced. (a.
d. 62.)

4 Though I might also have confidence in the
flesh. If any other man thinketh that he hath whereof he might
trust in the flesh, I more: 5 Circumcised the eighth day, of
the stock of Israel, of the tribe of Benjamin, a hebrew of
the Hebrews; as touching the law, a Pharisee; 6 Concerning
zeal, persecuting the church; touching the righteousness which is
in the law, blameless. 7 But what things were gain to me,
those I counted loss for Christ. 8 Yea doubtless, and I
count all things but loss for the excellency of the
knowledge of Christ Jesus my Lord: for whom I have suffered the
loss of all things, and do count them but dung, that I may
win Christ,

The apostle here proposes himself for an
example of trusting in Christ only, and not in his privileges as an
Israelite.

I. He shows what he had to boast of as a
Jew and a Pharisee. Let none think that the apostle despised these
things (as men commonly do) because he had them not himself to
glory in. No, if he would have gloried and trusted in the flesh, he
had as much cause to do so as any man: If any other man thinketh
that he hath whereof to trust in the flesh, I more, v. 4. He had as much to boast
of as any Jew of them all. 1. His birth-right privileges. He was
not a proselyte, but a native Israelite: of the stock of
Israel. And he was of the tribe of Benjamin, in which
tribe the temple stood, and which adhered to Judah when all the
other tribes revolted. Benjamin was the father's darling, and this
was a favourite tribe. A Hebrew of the Hebrews, an Israelite
on both sides, by father and mother, and from one generation to
another; none of his ancestors had matched with Gentiles. 2. He
could boast of his relations to the church and the covenant, for he
was circumcised the eighth day; he had the token of God's
covenant in his flesh, and was circumcised the very day which God
had appointed. 3. For learning, he was a Pharisee, brought up at
the feet of Gamaliel, an eminent doctor of the law: and was a
scholar learned in all the learning of the Jews, taught according
to the perfect manner of the laws of the fathers, Acts xxii. 3. He was a Pharisee,
the son of a Pharisee (Acts xxiii.
6), and after the most strict sect of his religion
lived a Pharisee, Acts xxvi.
5. 4. He had a blameless conversation: Toughing the
righteousness which is of the law, blameless: as far as the
Pharisees' exposition of the law went, and as to the mere letter of
the law and outward observance of it, he could acquit himself from
the breach of it and could not be accused by any. 5. He had been an
active man for his religion. As he made a strict profession of it,
under the title and character of a Pharisee, so he persecuted those
whom he looked upon as enemies to it. Concerning zeal,
persecuting the church. 6. He showed that he was in good
earnest, though he had a zeal without knowledge to direct and
govern the exercise of it: I was zealous towards God, as you all
are this day, and I persecuted this way unto the death,Acts xxii. 3, 4. All this
was enough to have made a proud Jew confident, and was stock
sufficient to set up with for his justification. But,

II. The apostle tells us here how little
account he made of these, in comparison of his interest in Christ
and his expectations from him: But what things were gain to me
those have I counted loss for Christ (v. 7); that is, those things which he
had counted gain while he was a Pharisee, and which he had before
reckoned up, these he counted loss for Christ. "I should
have reckoned myself an unspeakable loser of, to adhere to them, I
had lost my interest in Jesus Christ." He counted them loss; not
only insufficient to enrich him, but what would certainly
impoverish and ruin him, if he trusted to them, in opposition to
Christ. Observe, The apostle did not persuade them to do any thing
but what he had himself did, to quit any thing but what he had
himself quitted, nor venture on any bottom but what he himself had
ventured his immortal soul upon.—Yea doubtless, and I count all
things but loss for the excellency of the knowledge of Christ Jesus
my Lord, v. 8.
Here the apostle explains himself. 1. He tells us what it was that
he was ambitious of and reached after: it was the knowledge of
Christ Jesus his Lord, a believing experimental acquaintance with
Christ as Lord; not a merely notional and speculative, but a
practical and efficacious knowledge of him. So knowledge is
sometimes put for faith: By his knowledge, or the knowledge
of him, shall my righteous servant justify many, Isa. liii. 11. And it is the
excellency of knowledge. There is an abundant and transcendent
excellency in the doctrine of Christ, or the Christian religion
above all the knowledge of nature, and improvements of human
wisdom; for it is suited to the case of fallen sinners, and
furnishes them with all they need and all they can desire and hope
for, with all saving wisdom and saving grace. 2. He shows how he
had quitted his privileges as a Jew and a Pharisee: Yea
doubtless; his expression rises with a holy triumph and
elevation, alla men oun ge kai. There are five
particles in the original: But indeed even also do I count all
things but loss. He had spoken before of those things,
his Jewish privileges: here he speaks of all things, all
worldly enjoyments and mere outward privileges whatsoever, things
of a like kind or any other kind which could stand in competition
with Christ for the throne in his heart, or pretend to merit and
desert. There he had said that he did count them but loss; but it
might be asked, "Did he continue still in the same mind, did he not
repent his renouncing them?" No, now he speaks in the present
tense: Yea doubtless, I do count them but loss. But it may
be said, "It is easy to say so; but what would he do when he came
to the trial?" Why he tells us that he had himself practised
according to this estimate of the case: For whom I have suffered
the loss of all things. He had quitted all his honours and
advantages, as a Jew and a Pharisee, and submitted to all the
disgrace and suffering which attended the profession and preaching
of the gospel. When he embarked in the bottom of the Christian
religion, he ventured all in it, and suffered the loss of all for
the privileges of a Christian. Nay, he not only counted them loss,
but dung, skybala—offals thrown to dogs; they
are not only less valuable than Christ, but in the highest degree
contemptible, when they come in competition with him. Note, The New
Testament never speaks of saving grace in any terms of diminution,
but on the contrary represents it as the fruits of the divine
Spirit and the image of God in the soul of man; as a divine nature,
and the seed of God: and faith is called precious faith; and
meekness is in the sight of God of great price, 1 Pet. iii. 4; 2 Pet. i. 1,
&c.

The Apostle's Concern, Hope, and
Aim. (a.
d. 62.)

9 And be found in him, not having mine own
righteousness, which is of the law, but that which is through the
faith of Christ, the righteousness which is of God by faith:
10 That I may know him, and the power of his resurrection, and the
fellowship of his sufferings, being made conformable unto his
death; 11 If by any means I might attain unto the
resurrection of the dead. 12 Not as though I had already
attained, either were already perfect: but I follow after, if that
I may apprehend that for which also I am apprehended of Christ
Jesus. 13 Brethren, I count not myself to have apprehended:
but this one thing I do, forgetting those things
which are behind, and reaching forth unto those things which are
before, 14 I press toward the mark for the prize of the high
calling of God in Christ Jesus.

We now heard what the apostle renounced;
let us now see what he laid hold on, and resolved to cleave to,
namely, Christ and heaven. He had his heart on these two great
peculiarities of the Christian religion.

I. The apostle had his heart upon Christ as
his righteousness. This is illustrated in several instances. 1. He
desired to win Christ; and an unspeakable gainer he would reckon
himself if he had but an interest in Christ and his righteousness,
and if Christ became his Lord and his Saviour: That I may win
him; as the runner wins the prize, as the sailor makes the port
he is bound for. The expression intimates that we have need to
strive for him and after him, and that all is little enough to win
him. 2. That he might be found in him (v. 9), as the manslayer was found in
the city of refuge, where he was safe from the avenger of blood,
Num. xxxv. 25. Or it
alludes to a judicial appearance; so we are to be found of our
Judge in peace, 2 Pet. iii.
14. We are undone without a righteousness wherein to
appear before God, for we are guilty. There is a righteousness
provided for us in Jesus Christ, and it is a complete and perfect
righteousness. None can have interest or benefit by it but those
who come off from confidence in themselves, and are brought
heartily to believe in him. "Not having my own righteousness,
which is of the law; not thinking that my outward observances
and good deeds are able to atone for my bad ones, or that by
setting the one over against the other I can come to balance
accounts with God. No, the righteousness which I depend upon is
that which is through the faith of Christ, not a legal, but
evangelical righteousness: The righteousness which is of God by
faith, ordained and appointed of God." The Lord Jesus Christ is
the Lord our righteousness, Isa. xlv. 24; Jer. xxiii. 6. Had he
not been God, he could not have been our righteousness; the
transcendent excellence of the divine nature put such a value upon,
and such a virtue into, his sufferings, that they became sufficient
to satisfy for the sins of the world, and to bring in a
righteousness which will be effectual to all that believe. Faith is
the ordained means of actual interest and saving benefit in all the
purchase of his blood. It is by faith in his blood,Rom. iii. 25. 3. That he
might know Christ (v.
10): That I may know him, and the power of his
resurrection, and the fellowship of his sufferings. Faith is
called knowledge, Isa. liii.
11. Knowing him here is believing in him: it is an
experimental knowledge of the power of his resurrection, and the
fellowship of his sufferings, or feeling the transforming
efficacy and virtue of them. Observe, The apostle was as ambitious
of being sanctified as he was of being justified. He was as
desirous to know the power of Christ's death and resurrection
killing sin in him, and raising him up to newness of life, as he
was to receive the benefit of Christ's death and resurrection in
his justification. 4. That he might be conformable unto him, and
this also is meant of his sanctification. We are then made
conformable to his death when we die to sin, as Christ died for
sin, when we are crucified with Christ, the flesh and affections of
it mortified, and the world is crucified to us, and we to
the world, by virtue of the cross of Christ. This is our
conformity to his death.

II. The apostle had his heart upon heaven
as his happiness: If by any means I might attain to the
resurrection of the dead, v. 11.

1. The happiness of heaven is here called
the resurrection of the dead, because, though the souls of the
faithful, when they depart, are immediately with Christ, yet their
happiness will not be complete till the general resurrection of the
dead at the last day, when soul and body shall be glorified
together. Anastasis sometimes signifies the future
state. This the apostle had his eye upon; this he would attain.
There will be a resurrection of the unjust, who shall arise to
shame and everlasting contempt; and our care must be to
escape that: but the joyful and glorious resurrection of saints is
called the resurrection, kat exochen—by
eminence, because it is in virtue of Christ's resurrection, as
their head and first-fruits; whereas the wicked shall rise only by
the power of Christ, as their judge. To the saints it will be
indeed a resurrection, a return to bliss, and life, and glory;
while the resurrection of the wicked is a rising from the grave,
but a return to a second death. It is called the resurrection of
the just, and the resurrection of life (John v. 29), and they are counted
worthy to obtain that world and the resurrection from the dead,Luke xx. 35.

2. This joyful resurrection the apostle
pressed towards. He was willing to do any thing, or suffer any
thing, that he might attain that resurrection. The hope and
prospect of it carried him with so much courage and constancy
through all the difficulties he met with in his work. He speaks as
if they were in danger of missing it, and coming short of it. A
holy fear of coming short is an excellent means of perseverance.
Observe, His care to be found in Christ was in order to his
attaining the resurrection of the dead. Paul himself did not hope
to attain it through his own merit and righteousness, but through
the merit and righteousness of Jesus Christ. "Let me be found in
Christ, that I may attain the resurrection of the dead, be found a
believer in him, and interested in him by faith," Observe,

(1.) He looks upon himself to be in a state
of imperfection and trial: Not as though I had already attained,
or were already perfect, v.
12. Observe, The best men in the world will readily own
their imperfection in the present state. We have not yet attained,
are not already perfect; there is still much wanting in all our
duties, and graces, and comforts. If Paul had not attained to
perfection (who had reached to so high a pitch of holiness), much
less have we. Again, Brethren, I count not myself to have
apprehended (v.
13), ou logizomai. "I make this judgment
of the case; I thus reason with myself." Observe, Those who think
they have grace enough give proof that they have little enough, or
rather that they have none at all; because, wherever there is true
grace, there is a desire of more grace, and a pressing towards the
perfection of grace.

(2.) What the apostle's actings were under
this conviction. Considering that he had not already attained, and
had not apprehended, he pressed forward: "I follow after
(v. 12),
dioko—I pursue with vigour, as one following
after the game. I endeavour to get more grace and do more good, and
never think I have done enough: If that I may apprehend that for
which also I am apprehended of Christ Jesus." Observe, [1.]
Whence our grace comes—from our being apprehended of Christ Jesus.
It is not our laying hold of Christ first, but his laying hold of
us, which is our happiness and salvation. We love him because he
first loved us, 1 John iv.
19. Not our keeping hold of Christ, but his keeping hold
of us, is our safety. We are kept by his mighty power through
faith unto salvation, 1 Pet. i.
5. Observe, [2.] What the happiness of heaven is: it is
to apprehend that for which we are apprehended of Christ.
When Christ laid hold of us, it was to bring us to heaven; and to
apprehend that for which he apprehended us is to attain the
perfection of our bliss. He adds further (v. 13): This one thing I do
(this was his great care and concern), forgetting those things
which are behind, and reaching forth to those things which are
before. There is a sinful forgetting of past sins and past
mercies, which ought to be remembered for the exercise of constant
repentance and thankfulness to God. But Paul forgot the things
which were behind so as not to be content with present measures of
grace: he was still for having more and more. So he reaches
forth, epekteinomenos—stretched himself
forward, bearing towards his point: it is expressive of a vehement
concern.

(3.) The apostle's aim in these actings:
I press towards the mark, for the prize of the high calling of
God in Christ Jesus, v.
14. He pressed towards the mark. As he who runs a race
never takes up short of the end, but is still making forwards as
fast as he can, so those who have heaven in their eye must still be
pressing forward to it in holy desires and hopes, and constant
endeavours and preparations. The fitter we grow for heaven the
faster we must press towards it. Heaven is called here the mark,
because it is that which every good Christian has in his eye; as
the archer has his eye fixed upon the mark he designs to hit.
For the prize of the high calling. Observe, A Christian's
calling is a high calling: it is from heaven, as its original; and
it is to heaven in its tendency. Heaven is the prize of the high
calling; to brabeion—the prize we fight
for, and run for, and wrestle for, what we aim at in all we do, and
what will reward all our pains. It is of great use in the Christian
course to keep our eye upon heaven. This is proper to give us
measures in all our service, and to quicken us every step we take;
and it is of God, from whom we are to expect it. Eternal life is
the gift of God (Rom. vi.
23), but it is in Christ Jesus; through his hand it must
come to us, as it is procured for us by him. There is no getting to
heaven as our home but by Christ as our way.

Warnings and Exhortations. (a.
d. 62.)

15 Let us therefore, as many as be perfect, be
thus minded: and if in any thing ye be otherwise minded, God shall
reveal even this unto you. 16 Nevertheless, whereto we have
already attained, let us walk by the same rule, let us mind the
same thing.

The apostle, having proposed himself as an
example, urges the Philippians to follow it. Let the same mind be
in us which was in blessed Paul. We see here how he was minded; let
us be like-minded, and set our hearts upon Christ and heaven, as he
did. 1. He shows that this was the thing wherein all good
Christians were agreed, to make Christ all in all, and set their
hearts upon another world. This is that whereto we have all
attained. However good Christians may differ in their sentiments
about other things, this is what they are agreed in, that Christ is
a Christian's all, that to win Christ and to be found in him
involve our happiness both here and hereafter. And therefore let us
walk by the same rule, and mind the same thing. Having made Christ
our all, to us to live must be Christ. Let us agree to press
towards the mark, and make heaven our end. 2. That this is a good
reason why Christians who differ in smaller matters should yet bear
with one another, because they are agreed in the main matter:
"If in any thing you be otherwise minded—if you differ from
one another, and are not of the same judgment as to meats and days,
and other matters of the Jewish law—yet you must not judge one
another, while you all meet now in Christ as your centre, and hope
to meet shortly in heaven as your home. As for other matters of
difference, lay no great stress upon them, God shall reveal even
this unto you. Whatever it is wherein you differ, you must wait
till God give you a better understanding, which he will do in his
due time. In the mean time, as far as you have attained, you
must go together in the ways of God, join together in all the great
things in which you are agreed, and wait for further light in the
minor things wherein you differ."

The Apostle Urges His Own
Example. (a.
d. 62.)

17 Brethren, be followers together of me, and
mark them which walk so as ye have us for an ensample. 18
(For many walk, of whom I have told you often, and now tell you
even weeping, that they are the enemies of the cross of
Christ: 19 Whose end is destruction, whose God is
their belly, and whose glory is in their shame,
who mind earthly things.) 20 For our conversation is in
heaven; from whence also we look for the Saviour, the Lord Jesus
Christ: 21 Who shall change our vile body, that it may be
fashioned like unto his glorious body, according to the working
whereby he is able even to subdue all things unto himself.

He closes the chapter with warnings and
exhortations.

I. He warns them against following the
examples of seducers and evil teachers (v. 18, 19): Many walk, of whom I
have told you often, and now tell you weeping, that they are the
enemies of the cross of Christ. Observe,

1. There are many called by Christ's name
who are enemies to Christ's cross, and the design and intention of
it. Their walk is a surer evidence what they are than their
profession. By their fruits you shall know them, Matt. vii. 20. The apostle warns
people against such, (1.) Very frequently: I have told you
often. We so little heed the warnings given us that we have
need to have them repeated. To write the same things is
safe, v. 1. (2.)
Feelingly and affectionately: I now tell you weeping. Paul
was upon proper occasions a weeping preacher, as Jeremiah was a
weeping prophet. Observe, An old sermon may be preached with new
affections; what we say often we may say again, if we say it
affectionately, and are ourselves under the power of it.

2. He gives us the characters of those who
were the enemies of the cross of Christ. (1.) Whose God is their
belly. They minded nothing but their sensual appetites. A wretched
idol it is, and a scandal for any, but especially for Christians,
to sacrifice the favour of God, the peace of their conscience, and
their eternal happiness to it. Gluttons and drunkards make a god of
their belly, and all their care is to please it and make provision
for it. The same observance which good people give to God epicures
give to their appetites. Of such he says, They serve not the
Lord Jesus Christ, but their own bellies, Rom. xvi. 18. (2.) They glory in their shame.
They not only sinned, but boasted of it and gloried in that of
which they ought to have been ashamed. Sin is the sinner's shame,
especially when it is gloried in. "They value themselves for what
is their blemish and reproach." (3.) They mind earthly things.
Christ came by his cross to crucify the world to us and us to
the world; and those who mind earthly things act directly
contrary to the cross of Christ, and this great design of it. They
relish earthly things, and have no relish of the things which are
spiritual and heavenly. They set their hearts and affections on
earthly things; they love them, and even dote upon them, and have a
confidence and complacency in them. He gives them this character,
to show how absurd it would be for Christians to follow the example
of such or be led away by them; and, to deter us all from so doing,
he reads their doom. (4.) Whose end is destruction. Their way seems
pleasant, but death and hell are at the end of it. What fruit
had you then in those things whereof you are now ashamed? For the
end of those things is death, Rom.
vi. 21. It is dangerous following them, though it is
going down the stream; for, if we choose their way, we have reason
to fear their end. Perhaps he alludes to the total destruction of
the Jewish nation.

II. He proposes himself and his brethren
for an example, in opposition to these evil examples: Brethren,
be followers together of me, and mark those who walk as you have us
for an example, v.
17. Mark them out for your pattern. He explains himself
(v. 20) by their
regard to Christ and heaven: For our conversation is in
heaven. Observe, Good Christians, even while they are here on
earth, have their conversation in heaven. Their citizenship
is there, politeuma. As if he had said, We stand
related the that world, and are citizens of the New Jerusalem. This
world is not our home, but that is. There our greatest privileges
and concerns lie. And, because our citizenship is there, our
conversation is there; being related to that world, we keep up a
correspondence with it. The life of a Christian is in heaven, where
his head is, and his home is, and where he hopes to be shortly; he
sets his affections upon things above; and where his heart
is there will his conversation be. The apostle had pressed them to
follow him and other ministers of Christ: "Why," might they say,
"you are a company of poor, despised, persecuted people, who make
no figure, and pretend to no advantages in the world; who will
follow you?" "Nay," says he, "but our conversation is in heaven. We
have a near relation and a great pretension to the other world, and
are not so mean and despicable as we are represented." It is good
having fellowship with those who have fellowship with Christ, and
conversation with those whose conversation is in heaven.

1. Because we look for the Saviour from
heaven (v. 20):
Whence also we look for the Saviour, the Lord Jesus Christ.
He is not here, he has ascended, he has entered within the veil for
us; and we expect his second coming thence, to gather in all the
citizens of that New Jerusalem to himself.

2. Because at the second coming of Christ
we expect to be happy and glorified there. There is good reason to
have our conversation in heaven, not only because Christ is now
there, but because we hope to be there shortly: Who shall change
our vile bodies, that they may be fashioned like unto his glorious
body, v. 21.
There is a glory reserved for the bodies of the saints, which they
will be instated in at the resurrection. The body is now at the
best a vile body, to soma tes tapeinoseos
hemon—the body of our humiliation: it has its rise
and origin from the earth, it is supported out of the earth, and is
subject to many diseases and to death at last. Besides, it is often
the occasion and instrument of much sin, which is called the
body of this death, Rom. vii.
24. Or it may be understood of its vileness when it lies
in the grave; at the resurrection it will be found a vile body,
resolved into rottenness and dust; the dust will return to the
earth as it was, Eccl. xii.
7. But it will be made a glorious body; and not only
raised again to life, but raised to great advantage. Observe, (1.)
The sample of this change, and that is, the glorious body of
Christ; when he was transfigured upon the mount, his face did
shine as the sun, and his raiment was white as the light,Matt. xvii. 2. He went to
heaven clothed with a body, that he might take possession of the
inheritance in our nature, and be not only the first-born from
the dead, but the first-born of the children of the
resurrection. We shall be conformed to the image of his Son,
that he may be the first-born among many brethren, Rom. viii. 29. (2.) The power by which
this change will be wrought: According to the working whereby he
is able even to subdue all things unto himself. There is an
efficacy of power, an exceeding greatness of power, and the
working of mighty power, Eph.
i. 19. It is matter of comfort to us that he can subdue
all things to himself, and sooner or later will bring over all into
his interest. And the resurrection will be wrought by this power.
I will raise him up at the last day, John vi. 44. Let this confirm our faith of
the resurrection, that we not only have the scriptures, which
assure us it shall be, but we know the power of God, which
can effect it, Matt. xxii.
29. At Christ's resurrection was a glorious instance of
the divine power, and therefore he is declared to be the Son of
God with power, by the resurrection from the dead (Rom. i. 4), so will our resurrection
be: and his resurrection is a standing evidence, as well as
pattern, of ours. And then all the enemies of the Redeemer's
kingdom will be completely conquered. Not only he who had the
power of death, that is, the devil (Heb. ii. 14), but the last enemy, shall be
destroyed, that is, death, 1 Cor. xv. 26, shall be swallowed up in
victory, v.
54.